32nd Sunday in Ordinary Time
2 MACCABEES 7:1-2, 9-14
Seven brothers and their mother were arrested. The king had them scourged with whips and tendons to force them to eat pork, which was forbidden by the law. The eldest spoke on behalf of the others:
– What do you hope to gain from us? We are ready to die rather than break the law of our ancestors.
The second, as he was about to die, said:
– You, wicked man, are taking our present life; but when we have died for His law, the King of the universe will raise us up to eternal life.
Afterward, they toyed with the third brother. Invited to stick out his tongue, he did so immediately and bravely extended his hands. And he spoke with dignity:
– I received them from God, and for His laws I disdain them; I hope to recover them from the same God.
The king and his courtiers were astonished at the young man’s courage in despising the torments.
When this one died, they tortured the fourth in the same way.
And as he was dying, he said:
– It is worthwhile to die at the hands of men when one expects that God Himself will raise us up. But you will not rise to life.
The second book of Maccabees is more a work of wisdom than of history. The author says he has used a previous work, the Five Books of Jason of Cyrene, on the war of the Maccabees against the kings of Syria. But his intention is more than historical. He uses history to convey a religious message, the protection of God for those who strictly follow the Law. (The same message and literary genre as the entire historical work of the Deuteronomist).
On the other hand, the work is very elaborate from a literary standpoint, full of long speeches, characters that are more stereotypes than real, full of miraculous apparitions and divine interventions. It has been said that it is like a sacramental play.
The story used here is the persecution by the King of Syria, Antiochus Epiphanes (of the Seleucid lineage, successors of Alexander the Great), who was determined to Hellenize Jewish customs. One of the key points of the Jewish rejection will be the eating of pork, expressly forbidden in The Law (Leviticus). The book must therefore be later than 160 BC, when these events (or similar ones) took place.
The narration of the martyrdom of the seven brothers and their mother ends the negative part of the book; it is the peak of the persecution and the wickedness of the king. Afterward, the figure of Judas Maccabeus emerges and his victories are recounted.
The text is brought here for the message of the resurrection. We know that this doctrine is not clear in the Old Testament and that other books do not share that faith. Thus, Qohelet (especially chapter 9). Even in the time of Jesus, it was not a doctrine accepted by all.
2 THESSALONIANS 2:15 – 3:5
May our Lord Jesus Christ himself and God our Father, who has loved us and has given us everlasting consolation and good hope through grace, comfort your hearts and strengthen you in every good work and word.
As for the rest, brethren, pray for us that the word of God may spread rapidly and be glorified, just as it did among you, and that we may be delivered from wicked and evil men; for not all have faith.
The Lord is faithful, and He will strengthen you and protect you from the evil one. We are confident in the Lord that you are doing and will continue to do the things we command. May the Lord direct your hearts to the love of God and to the steadfastness of Christ.
In the same vein as last week’s reading, Paul’s advice and words of encouragement to the Thessalonians continue. Unrelated to the other texts.
José Enrique Galarreta, S.J.